shrImatsanatsujAtIyabhAShye Adima.m vAkyam ..

[Ravisankar S. Mayavaram]

In the first place I thank Aravind for his valuable posting. Many may
not know Aravind (he has been very quiet all along), but he is a very
knowledgeable person and I hope he will find time to contribute more.
Please read his intro he wrote for ambaa-L.

http://www.egroups.com/message/ambaa-l/99

I consider it as good fortune to be in association with people like
him.

--
One fundamental problem with Sanksrit is it strings words together and
IMHO it makes the life of beginner very difficult. With practice one
can overcome this. I have tried to split it a exent it is readable
(please note that I am also a beginner). I might have made many
mistakes (others can correct me).  Also a rough translation is given at
the end. You can find word by word meanings from many online
dictionaries.



shrIH

svataH chit sat Ananda advitIya brahma svarUpaH api AtmA  sva-ashrayayA
sva-viShyayA avidyA sva-anubhava gamyayA sA bhAsayA
svAbhaavika chit sat Ananda advitIya brahma aatma bhAvAt pracyutaH
anAtmani dehAdau Atma bhAvaM ApannaH aprApta asheSha puruShArthaH
prApta asheSha anarthaH avidyA karma parikalpitaiH eva
sAdhanaiH iShTa prAptiM aniShTa parihR^itiM
cha akAN^xan laukIka vaidIka sAdhanaiH anuShThitaiH api parama
puruShArthe moxAkhyaM alabhamAno
makara aadibhiH iva raaga dveSha aadibhiH itaH tataH AkR^iShyamANaH
sura nara tiryaga aadi prabhedabhinnaasu
nAnAyoniShu  parivartamAno muhyamAnaH sa.msaran katha.mchit puNyavashAt
vedoditena Ishvara artha karma anuShThAnena apagata raaga aadi malaH
anitya aadi doSha darshanena utpanna ihaamutra phala bhoga virAgaH
vedAntebhyaH pratIyamAna.m brahma-atmabhAvam bubhutsuH
vedodita shama dama aadi saadhana sa.mpannaH
brahma vidam AchAryaM upetya AchArya anusAreNa vedAnta shravaNAdinA
aha.m brahmAsmi iti brahma-atma tattvaM avagamya
nivR^itta GYAna tatkAryaH brahma rUpaH avitiShThate itoya.m vedAntAnA.m
maryAdA |


.. iti shrImacchha.mkarabhagavatpAdaiH anugR^ihIte
shrImatsanatsujAtIyabhAShye Adima.m vAkyam ..



In essence it says:

Considering things like body which are transient and perishable as
aatama one attains harm  losing the inherent good and seeks what one
likes and hate what one dislikes. Even if one observes the vedic and
mundane duties, one does not go after the ultimate purushhartham that
is liberation, instead (due to the fruits of action) one sinks deep in
the ocean of samsara and is tormented  and pulled to all sides by the
crocodiles like attachment (raaga) and hatred (dveshha). Due to karma
phala one takes birth as human, deva-s, animals etc in different wombs
and suffer. Among these (countless jiivas) if one due to good merit, if
observes the karma with iishvara aarpaNa bhaava (offering the fruits to
ishvara), then one will realize the futility of the transient things,
become pure through removal desires and will renounce the fruits of
action here and later (in heaven). Then out of desire to seek the
truth, observing qualities like shama, dama, seeking  a teacher who is
a brahma vit, serving him, and through shravaNa manana and
nidhidhyaasana of vedantic truths like "aham brahmaasmi" removes the
ajnaana and its actions. He then remains in the natural self-effulgent
self-existing state of non-duality  sat, chit, aananda.

--
This is a rough translation. I have based it on a tamil translation as
an aid. I just gave myself 15 minutes to do this. So it will definitely
have errors.





=====
ambaaL daasan
Ravi
sharaNaagata raxakii nivEyani
   sadaa ninnu nammiti miinaaxii
http://www.ambaa.org/

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I too attempted a translation (before I saw Ravi’s). I think his translation
is more cogent, but any way I post mine too,

.. First sentence of the commentary of Shankara acharya on sanatsujAtIya ..

ShrIH

The very nature of the self (AtamA) being sat chid Ananda brahma svarUpa is
by itself non-dual. But due to avidhyA, which is self centered, which
pertains to it, which is known on its own accord and which is self eminent,
this Atama is deprived of its conscious eternal non dual state of bliss or
brahma svarUpa. Due to this false association of the self with the body and
other anAtma vastu, he loses his true nature, fails to acquire pursuits and
becomes miserable. Induced by avidhyA he acts to fulfill his desires and
avoid misery.  He is unable to secure the supreme liberation by both secular
and shastravihita karmA. Attachment and aversion drives him hither and
thither like a crocodile and makes him born again and again in different
wombs as celestial, human, animal and so on. But by the merit of his good
deeds he acts as advised in the scriptures, dedicates his action to the lord
there by cultivating mental purity and detachment from the fruit of action.
He desires to know the nature of the ‘brahman‘ proclaimed in Vedanta,
acquires shama dhama and other qualifications and approaches an Acharya who
has realized the self. As guided by the Acharya he engages in vedanta
shrvaNa and so on and realizes “I am Brahman “. Realized the nature of self
and void of aGYAna he remains firmly established in the self.  This is the
ultimate goal of all Vedanta.

(This is a very lose translation, Please indicate misinterpretations.)

hariH OM
Aravind


>
>
>shrIH
>
>svataH chit sat Ananda advitIya brahma svarUpaH api AtmA  sva-ashrayayA
>sva-viShyayA avidyA sva-anubhava gamyayA sA bhAsayA
>svAbhaavika chit sat Ananda advitIya brahma aatma bhAvAt pracyutaH
>anAtmani dehAdau Atma bhAvaM ApannaH aprApta asheSha puruShArthaH
>prApta asheSha anarthaH avidyA karma parikalpitaiH eva
>sAdhanaiH iShTa prAptiM aniShTa parihR^itiM
>cha akAN^xan laukIka vaidIka sAdhanaiH anuShThitaiH api parama
>puruShArthe moxAkhyaM alabhamAno
>makara aadibhiH iva raaga dveSha aadibhiH itaH tataH AkR^iShyamANaH
>sura nara tiryaga aadi prabhedabhinnaasu
>nAnAyoniShu  parivartamAno muhyamAnaH sa.msaran katha.mchit puNyavashAt
>vedoditena Ishvara artha karma anuShThAnena apagata raaga aadi malaH
>anitya aadi doSha darshanena utpanna ihaamutra phala bhoga virAgaH
>vedAntebhyaH pratIyamAna.m brahma-atmabhAvam bubhutsuH
>vedodita shama dama aadi saadhana sa.mpannaH
>brahma vidam AchAryaM upetya AchArya anusAreNa vedAnta shravaNAdinA
>aha.m brahmAsmi iti brahma-atma tattvaM avagamya
>nivR^itta GYAna tatkAryaH brahma rUpaH avitiShThate itoya.m vedAntAnA.m
>maryAdA |
>
>
>.. iti shrImacchha.mkarabhagavatpAdaiH anugR^ihIte
>shrImatsanatsujAtIyabhAShye Adima.m vAkyam ..
>
>
>
>In essence it says:
>
>Considering things like body which are transient and perishable as
>aatama one attains harm  losing the inherent good and seeks what one
>likes and hate what one dislikes. Even if one observes the vedic and
>mundane duties, one does not go after the ultimate purushhartham that
>is liberation, instead (due to the fruits of action) one sinks deep in
>the ocean of samsara and is tormented  and pulled to all sides by the
>crocodiles like attachment (raaga) and hatred (dveshha). Due to karma
>phala one takes birth as human, deva-s, animals etc in different wombs
>and suffer. Among these (countless jiivas) if one due to good merit, if
>observes the karma with iishvara aarpaNa bhaava (offering the fruits to
>ishvara), then one will realize the futility of the transient things,
>become pure through removal desires and will renounce the fruits of
>action here and later (in heaven). Then out of desire to seek the
>truth, observing qualities like shama, dama, seeking  a teacher who is
>a brahma vit, serving him, and through shravaNa manana and
>nidhidhyaasana of vedantic truths like "aham brahmaasmi" removes the
>ajnaana and its actions. He then remains in the natural self-effulgent
>self-existing state of non-duality  sat, chit, aananda.
>
>--


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--
bhava shankara deshikame sharaNam

Archives : http://lists.advaita-vedanta.org/archives/advaita-l.html
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